大方廣佛華嚴經隨疏演義鈔 24.22

24.22

疏「初一眉間菩薩讚」下，科釋。先總科、二「新眾纔集」下明讚次第。於中亦二：先正明、後結彈。今初，亦是通妨。謂有問言：若以後十為十方菩薩讚者，十方先來，何以後讚？故今通云：現瑞與讚二皆同時，則勝音與十方讚亦同時，自是結集集讚一處耳。又應問言：既是結集排次居然，合排十方在前，何以向後？故釋云：承前讚勝音德次，是故先舉勝音讚耳。

Under the commentary's statement, "First, the praise of the one bodhisattva from between the brows": structural breakdown and explanation. First, the general breakdown; second, under "The newly arrived assembly having just gathered," explaining the sequence of the praises. In this there are also two parts: first, the correct explanation; second, the concluding rebuttal. Here is the first, which also resolves an objection. That is, someone might ask: "If the latter ten are the praises of the bodhisattvas of the ten directions, since the ten directions arrived first, why do their praises come later?" Therefore it now resolves this by saying: the appearance of the auspicious sign and the praises were both simultaneous; thus Pramāṇaghoṣa and the ten directions' praises were also simultaneous, and it was simply the redactors who compiled the praises into one place. Again, one might ask: "Since the redactors arranged the sequence clearly, they should have arranged the ten directions in front; why put them behind?" Therefore it explains: continuing from the sequence of previously praising the virtues of Pramāṇaghoṣa, the praise of Pramāṇaghoṣa is cited first.